Juan Guzmán

The extent to which people anticipate and are influenced by the potential future consequences of their current behavior is called Consideration of Future Consequences. A well-established tool to measure this construct is the 14-item Consideration of Future Consequences Scale. The CFC-14 has shown appropriate psychometric properties in several languages. This scale comprises two factors: the CFC-Immediate and the CFC-Future. The main goal of this study was to assess the psychometric properties and internal consistency of the CFC-14 Scale in Spanish, using an Argentine sample. A secondary goal was to determine its convergent validity with impulsivity, and determine differences across gender and age groups. Using a web-based survey, we collected data from 512 participants aged 13-74 years. Confirmatory Factor Analysis showed a 2-factor model as the best solution for 13-items version. Standardized regression weights ranged from.50 to.66 for CFC-F and between.43 and.83 for CFC-I. Composite reliability was also adequate: CFC-F achieve? =.80 and CFC-I? =.82. There were no differences across gender and age. The CFC-F subscale and UPPS-P subscales correlations, were negative and significant, highlighting the negative and moderate correlation between CFC-F and the lack of premeditation, a dimension strictly related to intertemporal decisions making. Thus, CFC-14 has adequate psychometric properties in an Argentinian population, although more studies are necessary to determine the robustness of these findings.

This article critically addresses the crucial aspects for understanding the rights of nature as a resistance platform for indigenous peoples in Ecuador. By basing my arguments in a post-colonial approach to human rights and the concept of coloniality of power, I argue that the lack of inclusion of indigenous knowledge in human rights is a manifestation of neocolonialism. Thus, the introduction of non-Western narratives into the human rights discourse/practice is an attempt to decolonize what has traditionally been a colonialist discourse. Later on, I develop the concept of ‘rights of nature’ arguing that they are a practical example of the inclusion of indigenous narratives in human rights. In the end, the biggest problem is that the dominant Western thought does not challenge the human-nature relationships that are responsible for nature’s degradation. In this regard, I use ethnographic material, post-colonial anthropological theory, and symbolic ecology to argue that Amazonian indigenous nature ontologies —which understand the nature/culture relationship in a very different way— are contained in the rights of nature that the Ecuadorian Constitution enshrines. Therefore, becoming a legal tool with a significant potential for indigenous people’s historical justice. Received: 01 September 2019 Accepted: 05 December 2019 Published online: 20 December 2019.